ASSALAM O ALAIKUM READERS,
I have come to share about the importance of reading Quran & prayer in the light of Quran & Sunnah.for this I have taken verse 45 of Surat al Ankabut.
(Surah Ankabut-45)
The address apparently is directed to the Prophet (peace be upon him) but, in fact, it is meant for all the believers. We are being told to recite the Quran and establish the Salat as a practical device, for these are the two things which endow a believer with a strong character and a wonderful capacity by which he can not only brave successfully the most violent storms of evil and falsehood but can even subdue them.
But man can acquire this power from the recitation of the Quran and the prayer only when he does not remain content with the mere recital of the words but also understands well the Quranic teachings and absorbs them in his soul.
As for its recitation, one should know that the recitation which does not reach the heart beyond the throat, cannot even give man enough power to remain steadfast to his faith, not to speak of enabling him to withstand the furies of unbelief. About such people, a Hadith says:
“They will recite the Quran, but the Quran will not go beyond their throats; they will leave the faith just as the arrow leaves the bow.” (Bukhari, Muslim, Muatta)
As a matter of fact, the recitation which does not effect any change in a man’s way of thinking, and his morals and character, and he goes on doing what the Quran forbids, is not the recitation of a believer at all.
whereas one who believes in the Quran as a divine Book, reads it and comes to know what his God has enjoined, and then goes on violating His injunctions, is of the culprit, who commits a crime not due to ignorance but after full knowledge of the law.
The Prophet Mohammed (PBUH) has said:
“The Quran is a testimony in your favor as well as against you,” (Muslim).
That is, “If you follow the Quran rightly, it is a testimony in your favor. Whenever you are called to account for your deeds, in the Hereafter, you can produce the Quran as a testimony in your defense, saying that whatever you did was in accordance with this Book. And if you adopt an attitude opposed to it, then this Book will be a testimony against you.
The virtue of the prayer that has been mentioned here has two aspects: Its essential and inseparable quality that it restrains from evil and indecent acts, and its desired quality that the one who performs it should, in fact, refrain from evil and indecent acts. As for the first quality the prayer does restrain people from the evils. Anyone who ponders a little over the nature of the prayer will admit that of all the checks and brakes that can be put on man to restrain him from the evils, the prayer can be the most effective.
After all, what check could be more effective than this that man should be called upon five times a day for the remembrance of Allah and made to remind himself again and again that he is not wholly free and independent in this world but is the servant of One God, and his God is He Who is aware of his open as well as hidden acts.
From the time that he stands up for the prayer till its completion man has to perform continuously certain acts in which there is no third person, besides him and his God. Thus considered, that the prayer not only restrains man from the evils and indecencies but, in fact, there is no other method of training in the world which may be so effective as the prayer is in restraining man from the evils.
As for the question whether or not man in actual fact refrains from the evils even after attendance at the prayer, this depends upon the man himself, who is undergoing training for self reform. If he has the intention to benefit from it, and endeavors for it, the reformatory effects of the prayer will certainly have their impact on him. Otherwise, evidently, no reformatory device in the world can be effective with a person, who is not prepared to receive any impact of it, or tries to avoid its impact intentionally.
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